Demonology and Devil-lore — Key Ideas to Explore
Edition facts
The catalog record for Demonology and Devil-lore — Key Ideas to Explore provides practical reading context through 277,828 words, 20 hr 8 min estimated reading time, and 49 detected text sections.
The text analysis averages about 21.5 words per sentence, while the detected sections provide another way to judge how the source is divided.
Project Gutenberg metadata also associates the work with “Mythology,” connecting these edition facts with the source record’s subject description.
Calculated from edition completeness, EPUB availability, text structure and catalogue metadata. Not a user rating.
How this score is calculated
- Description quality20 pts
- Title & short description10 pts
- Source metadata20 pts
- Text length15 pts
- Chapters / structure15 pts
- EPUB file integrity20 pts
Total of 100 points, scaled to a 2.5-5.0 range. Editions with an empty description or a missing EPUB file are not scored.
Read the Text
Origin of Deism--Evolution from the far to the near--Illustrations from Witchcraft--The primitive Pantheism--The dawn of Dualism
The Genesis of Demons.
Their good names euphemistic--Their mixed character--Illustrations: Beelzebub, Loki--Demon-germs--The knowledge of good and evil--Distinction between Demon and Devil
The degradation of Deities--Indicated in names--Legends of their fall--Incidental signs of the divine origin of Demons and Devils
The ex-god--Deities demonised by conquest--Theological animosity-- Illustration from the Avesta--Devil-worship an arrested Deism-- Sheik Adi--Why Demons were painted ugly--Survivals of their beauty
The obstructions of man--The twelve chief classes--Modifications of particular forms for various functions--Theological Demons
Hunger-demons--Kephn--Miru--Kagura--Ráhu the Hindu sun-devourer-- The earth monster at Pelsall--A Franconian custom--Sheitan as moon-devourer--Hindu offerings to the dead--Ghoul--Goblin-- Vampyres--Leanness of demons--Old Scotch custom--The origin of sacrifices
Demons of fire--Agni--Asmodeus--Prometheus--Feast of fire--Moloch --Tophet--Genii of the lamp--Bel-fires--Hallowe'en--Negro superstitions--Chinese fire-god--Volcanic and incendiary demons-- Mangaian fire-demon--Demons' fear of water
Descent of Ishtar into Hades--Bardism--Baldur--Herakles--Christ-- Survivals of the Frost Giant in Slavonic and other countries-- The Clavie--The Frozen Hell--The Northern abode of Demons--North side of churches
A Scottish Munasa--Rudra--Siva's lightning eye--The flaming sword--Limping Demons--Demons of the storm--Helios, Elias, Perun--Thor arrows--The Bob-tailed Dragon--Whirlwind--Japanese Thunder God--Christian survivals--Jinni--Inundations--Noah--Nik, Nicholas, Old Nick--Nixies--Hydras--Demons of the Danube--Tides --Survivals in Russia and England
Animal demons distinguished--Trivial sources of Mythology-- Hedgehog--Fox--Transmigrations in Japan--Horses bewitched-- Rats--Lions--Cats--The Dog--Goethe's horror of dogs--Superstitions of the Parsees, people of Travancore, and American Negroes, Red Indians, &c.--Cynocephaloi--The Wolf--Traditions of the Nez Perces --Fenris--Fables--The Boar--The Bear--Serpent--Every animal power to harm demonised--Horns
Aryas, Dasyus, Nagas--Yakkhos--Lycians--Ethiopians--Hirpini--Polites--Sosipolis-- Were-wolves--Goths and Scythians--Giants and Dwarfs--Berserkers-- Britons--Iceland--Mimacs--Gog and Magog
Indian Famine and Sun-spots--Sun-worship--Demon of the Desert--The Sphinx--Egyptian Plagues described by Lepsius: Locusts, Hurricane, Flood, Mice, Flies--The Sheikh's ride--Abaddon--Set--Typhon--The Cain wind--Seth--Mirage--The Desert Eden--Azazel--Tawiscara and the Wild-rose
Mephistopheles on crags--Emerson on Monadnoc--Ruskin on Alpine peasants--Holy and unholy mountains--The Devil's Pulpit-- Montagnards--Tarns--Tenjo--T'ai-shan--Apocatequil--Tyrolese legends--Rock ordeal--Scylla and Charybdis--Scottish giants-- Pontifex--Devil's bridges--Le géant Yéous
Maya--Natural Treacheries--Misleaders--Glamour--Lorelei--Chinese Mermaid--Transformations--Swan Maidens--Pigeon Maidens--The Seal-skin--Nudity--Teufelsee--Gohlitsee--Japanese Siren--Dropping Cave--Venusberg--Godiva--Will-o'-Wisp--Holy Fräulein--The Forsaken Merman--The Water-Man--Sea Phantom--Sunken Treasures--Suicide
Shadows--Night Deities--Kobolds--Walpurgisnacht--Night as Abettor of Evil-doers--Nightmare--Dreams--Invisible Foes--Jacob and his Phantom--Nott--The Prince of Darkness--The Brood of Midnight--Second-Sight--Spectres of Souter Fell--The Moonshine Vampyre--Glamour--Glam and Grettir--A-Story of Dartmoor
The Plague Phantom--Devil-dances--Destroying Angels--Ahriman in Astrology--Saturn--Satan and Job--Set--The Fatal Seven--Yakseyo-- The Singhalese Pretraya--Reeri--Maha Sohon--Morotoo--Luther on Disease-demons--Gopolu--Madan--Cattle-demon in Russia--Bihlweisen --The Plough
The Vendetta of Death--Teoyaomiqui--Demon of Serpents--Death on the Pale Horse--Kali--War-gods--Satan as Death--Death-beds-- Thanatos--Yama--Yimi--Towers of Silence--Alcestis--Herakles, Christ, and Death--Hell--Salt--Azraël--Death and the Cobbler-- Dance of Death--Death as Foe and as Friend
The Holy Tree of Travancore--The growth of Demons in India, and their decline--The Nepaul Iconoclast--Moral Man and unmoral Nature--Man's physical and mental migrations--Heine's 'Gods in Exile'--The Goban Saor--Master Smith--A Greek caricature of the Gods--The Carpenter v. Deity and Devil--Extermination of the Were-wolf--Refuges of Demons--The Giants reduced to Little People--Deities and Demons returning to nature
Generalisation of Demons.
The Demons' bequest to their conquerors--Nondescripts--Exaggerations of Tradition--Saurian Theory of Dragons--The Dragon not primitive in Mythology--Monsters of Egyptian, Iranian, Vedic, and Jewish Mythologies--Turner's Dragon--Della Bella--The Conventional Dragon
The beauty of the Serpent--Emerson on ideal forms--Michelet's thoughts on the viper's head--Unique characters of the Serpent--The Monkey's horror of Snakes--The Serpent protected by superstition--Human defencelessness against its subtle powers--Dubufe's picture of the Fall of Man
An African Serpent-drama in America--The Veiled Serpent--The Ark of the Covenant--Aaron's Rod--The Worm--An Episode on the Dii Involuti--The Serapes--The Bambino at Rome--Serpent-transformations
The Naturalistic Theory of Apophis--The Serpent of Time--Epic of the Worm--The Asp of Melite--Vanquishers of Time--Nachash-Beriach --The Serpent-Spy--Treading on Serpents
The Serpent in India.
The Kankato na--The Vedic Serpents not worshipful--Ananta and Sesha--The Healing Serpent--The guardian of treasures--Miss Buckland's theory--Primitive rationalism--Underworld plutocracy--Rain and lightning--Vritra--History of the word 'Ahi'--The Adder--Zohak--A Teutonic Laokoon
The Serpent's gem--The Basilisk's eye--Basiliscus mitratus--House-snakes in Russia and Germany--King-snakes--Heraldic Dragon--Henry III.--Melusina--The Laidley Worm--Victorious Dragons--Pendragon--Merlin and Vortigern--Medicinal dragons 361
The Eye of Evil--Turner's Dragons--Cloud-phantoms--Paradise and the Snake--Prometheus and Jove--Art and Nature--Dragon forms: Anglo-Saxon, Italian, Egyptian, Greek, German--The modern conventional Dragon
The pre-Munchausenite world--The Colonial Dragon--Io's journey--Medusa--British Dragons--The Communal Dragon--Savage Saviours--A Mimac helper--The Brutal Dragon--Woman protected--The Saint of the Mikados
Demi-gods--Alcestis--Herakles--The Ghilghit Fiend--Incarnate deliverer of Ghilghit--A Dardistan Madonna--The religion of Atheism--Resuscitation of Dragons--St. George and his Dragon--Emerson and Ruskin on George--Saintly allies of the Dragon
Medusa--Phenomena of recurrence--The Brood of Echidna and their survival--Behemoth and Leviathan--The Mouth of Hell--The Lambton Worm--Ragnar--The Lambton Doom--The Worm's Orthodoxy--The Serpent, Superstition, and Science
Doré's 'Love and Fate'--Moira and Moiræ--The 'Fates' of Æschylus--Divine absolutism surrendered--Jove and Typhon--Commutation of the Demon's share--Popular fatalism--Theological fatalism--Fate and Necessity--Deification of Will--Metaphysics, past and present
Dragon and Devil distinguished--Dragons' wings--War in Heaven-- Expulsion of Serpents--Dissolution of the Dragon--Theological origin of the Devil--Ideal and Actual--Devil Dogma--Debasement of ideal persons--Transmigration of phantoms
Respect for the Devil--Primitive Atheism--Idealisation--Birth of new gods--New gods diabolised--Compromise between new gods and old--Foreign deities degraded--Their utilisation
Ahriman, the Divine Devil.
Mr. Irving's impersonation of Superstition--Revolution against pious privilege--Doctrine of 'Merits'--Saintly immorality in India--A Pantheon turned Inferno--Zendavesta on Good and Evil-- Parsî Mythology--The Combat of Ahriman with Ormuzd--Optimism-- Parsî Eschatology--Final Restoration of Ahriman
Viswámitra, the Theocratic Devil.
Conway opens his study with a legend of three friars who tried to count devils at a witch sabbath, only to be told that the demonic army is so vast that even the Alps divided among them would yield not a pound's weight. This image of overwhelming multiplicity sets the stage for a work that confronts the sheer profusion of evil spirits across world mythology. Yet Conway quickly pivots: these phantom hosts, upon close examination, present comparatively few types. They coalesce by hundreds, and the classifier finds himself beating bushes to start a new variety. The central insight is that around some single form—the physiognomy of Hunger or Disease, of Lust or Cruelty—ignorant imagination has broken up nature into innumerable bits that reflect the same original in endless distortions.
The Theocratic Devil in Ancient India
Conway devotes a chapter to the figure of Viswámitra, whom he calls the Theocratic Devil. He presents this ancient Indian sage as a champion of the high priestly party, a kind of Aryan Tetzel selling indulgences before Luther appeared. The struggle between Viswámitra and his rival Vasishtha is read as a contest between sacerdotal power and moral virtue. Conway argues that priestcraft in government means pessimism in the creed and despair in the heart. Under sacerdotal rule, paradise enough was to leave the world, and the only hell dreaded was a return to it. The power of the priesthood depended on superstitions about the mystical properties of soma, litanies, and sacrifices—performances whose chief value was to the priest alone.
Conway traces how this artificial system created its own materials, evoking forces of evolution from many regions of nature. He notes a bit of nature's irony: when the Brahman Rishi gained supremacy, the Cobra was also worshipped as belonging to the same caste and sanctity. The chapter culminates in the Tamil passion-play Hariśchandra, which Conway treats as an ordeal of goblins and a martyrdom of truth, where virtue triumphs over ceremonial merits.
The Devil as Exaggerated Anthropomorphic Egoist
In a later passage, Conway characterizes the divine devil as a self-centred potentate who attempted to subordinate moral law and human welfare to his personal ascendancy. This figure is an exaggerated anthropomorphic egoist, and his fate seals the sentence on all ambitions of that character. Humanity is able to pardon the individual offender and find hope that Ahriman, having learned that no real satisfaction for a divine nature can be found in mere power detached from rectitude, will join in the harmony of love and loyalty at last.
Conway supports this with a quotation from Rapisardi's Lucifero: 'Whatever he (God) had, he owed to man alone, to man who, for good or ill, is sole arbiter of his own fate.' This framing positions the devil not as an external tempter but as a projection of human moral failings and aspirations. The devil's redemption becomes a parable about the necessity of aligning power with rectitude.
Method and Scope: From Multiplicity to Typology
Conway acknowledges the vastness of his subject with a fable: Thor's attempt to drink up a small spring failed because it was fed by the ocean. Yet he finds encouragement in the fact that these phantom hosts, however unmanageable in number, present comparatively few types. They coalesce by hundreds, and the classifier finds himself beating bushes to start a new variety. Around some single form—the physiognomy of Hunger or Disease, of Lust or Cruelty—ignorant imagination has broken up nature into innumerable bits which, like mirrors of various surface, reflect the same in endless sizes and distortions; but they vanish if that central fact be withdrawn.
This methodological stance is crucial: Conway is not cataloguing every demon but seeking the underlying human experiences that generate them. He describes his own process of research, beginning with a pamphlet in 1859 and later delivering lectures at the Royal Institution, only to find that the phantasmal creatures he had evoked would not permit him to rest until he had dealt with them more thoroughly. The work thus combines comparative mythology with a psychological approach, treating demonology as a distorted mirror of human fears and moral struggles.
Conway's study resists simple summary because it is itself a journey through a vast and often grotesque landscape. Readers will find that the devils encountered here are less supernatural beings than crystallizations of human anxiety, ambition, and moral failure. The work rewards those who approach it as a comparative mythology of the human psyche, attentive to the recurring patterns that emerge from the chaos of folklore. Conway's own voice—learned, wry, and occasionally ironic—provides a steady guide through the Walpurgis Night of world demonology.
I keep thinking about how Conway saw devils as echoes of our own hunger, and then I wandered into Pax mundi — Story, Setting & Ideas, which felt like the same quiet mirror, just turned toward peace instead. It stayed with me, like a half-remembered dream I wasn't ready to let go of.
There are no reviews for this eBook.
Before you leave, reflect on the book
Use these questions to collect your thoughts before moving on.